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Thera 1.31: Gahvaratiriya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(31):Gahvaratiriya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part IV =31. Gahvaratīriya= He was reborn in this Buddha-age at Sāvatthī, in a brahmin's family, and named Aggidatta.1 When grown 36 up he saw the Exalted One(Buddha) work the twin-miracle,2 and, being convinced, he entered the Monk’s order. Taking a subject for meditation, he went to the Ratīra forest, and became known as Gahva-Ratīriya. Growing in insight, he in a short time attained arahantship(enlightenment). Upon that he went to worship the Exalted One(Buddha) at Sāvatthī. His family, hearing of his coming, bestowed liberal gifts upon him. And when he wished to go back to the forest, they said: 'Sir, the forest is full of peril through the gadflies and mosquitoes. Stay here!' But the Thera, devoted to detachment, replied, 'Life in the forest suits me,' and confessing aññā(supreme attainment) he uttered this verse: ---- 31 Phuṭṭho 6 ḍaɱsehi makasehi araññasmiɱ brahāvane|| Nāgo saŋgāmasīseva sato tatrādhivāsaye' ti.|| || ---- 31 In the great forest, in the mighty woods, Touched though I be by gadfly and by gnat, I yet would roam, like warrior-elephant, In midst of battle, mindful, vigilant.3 ---- 1 I.e., Fire-given. Even if Ratīriya mean Ratīra woodlander (see next page), it is not evident how to interpret Gahva. The name and the Thera are not met with elsewhere. The Monk's disposition and his simile occur in a Sutta comparing five qualities common to excellence in elephants and in bhikkhus(monks) (Ang., iii. 161 ff.). 2 The power of emitting fire and water from any two opposed parts of the body respectively and simultaneously, also of conjuring up a figure moving differently from himself (Paṭisambhidā, i. 125). This the Buddha (in post canonical works) is recorded to have done at Sāvatthī (Milinda, ii. 247; Sumangala-Vil., i. 57; Dham. Comy., iii. 213 ff.). 3 Recurs CLXXVIII., verse 244. ---- 1.4 Fourth Chapter 1.4-131 Commentary on the stanza of =Gahvaratīriya Thera= The stanza starting with Phuṭṭho daṃsehi constitutes that of the venerable Thera Gahvaratīriya. What is the origin? It is said that he, having done devoted service toward former Buddhas, became a deer-hunter at the time of the Blessed One Sikhi, thirty one aeons (kappa) ago from now. While wandering about in the forest, he saw the Blessed One Sikhi teaching dhamma to divine-beings, dragons and ogres at the foot of a certain tree. Having seen however, he became pious-minded, and took sign (nimitta) in the voice (sara) saying to himself: “This is said to be dhamma.” On account of that pious mind he sprang up in the divine world and again now and then he wandered about his rounds of repeated rebirths but in excellent existences (sugati) and was reborn in a brahmin family in Sāvatthi when this Buddha arose. He gained the name “Aggidatta” and when he had come of age, he saw the twin-miracle of the Blessed One, pleasing piety rose itself (in him), he became a monk in the dispensation (sāsana) took hold of his mental exercise (kammaṭṭhāna), and lived in the forest region nown as the bank of Gahvara river. On that account, he came to be known as Gahvaratāriya. He developed clear insight (vipassanā) and attained Arahantship but before long. Hence, it has been stated in the Apadāna:– “Formerly, I was a deer-hunter, in a forest grove (vipina). I saw the stainless Buddha surrounded by a crowd of divine-beings. He was making manifest the four- fold noble truth showing the death- less path. I listened the sweet dhamma of Sikhi, the kinsman of the world. I made my mind pleased with His voice, in the peerless personage unrivaled. Having made my mind pleased there I crossed over the existence which is difficult to cross. It was thirty one aeons (kappa) ago from now that I gained that percep- tion; I do not remember any evil existence (duggati); this is the fruitful result of voice perception. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he paid his homage to the Blessed One and went to Sāvatthi. On having heard about his arrival his relatives came near him and brought about a great charity. Having stayed for a few days, he became desirous of going but to the forest. His relatives said to him thus: “Venerable Sir! Forest, namely, is bountiful with danger (parissaya) by way of gad-flies, mosquitoes and so on; please live but here. On having heard what his relatives said, the Thera uttered a stanza, starting with “Phuṭṭhoḍaṃsehi,” making manifest his Arahantship (aññā), in the face of (mukha) announcement of his special pleasure in solitude saying thus: “Forest-residence alone pleases (ruccati) me.” 31. There phuṭṭhoḍaṃsehi makasehi is to be construed as:– touch and bitten by such needle-mouthed creatures as blind flies which gained the name of “ḍaṃsa (gad-flies) because they are in the habit of biting and perceptably known as mosquitoes; thus, is the meaning. Araññasmiṃ means in the forest (arañña) because it is connected with (yoga) characteristic (lakkhaṇa) of forest stated as: “pañcadhanusatikaṃ pacchimaṃ (lastly five hundred bow-lengths).” Brahavane means permanent (niyaṃ) wood-land, the large forest because of bushy jungle of giant trees. Nāgo saṅgāmasīse va means resembling the big elephant at home in battle, itself striking the army of the enemy at the head (muddhani) of the battle-front. He became energetic (ussāha) saying thus:– “A forest-resident, namely, is praised and well-spoken of by Buddha, etc.;” sato means possessed of mindfulness. Tatra means in that forest; alternatively, at that place of attack by biting flies, mosquitoes and so on. Adhivāsaye means he would bear up and endure with consent saying: “Let the biting flies, etc., inflict me ailment,” I would not give up my dwelling in the forest; thus, is the meaning. The Commentary on the stanza of the Thera Gahvaratīriya is complete. ----